Buddhism
Buddhism
Buddhism
OF THE
WORLD
BUDDHISM
CHRISTIANITY
CONFUCIANISM
HINDUISM
INDIGENOUS RELIGIONS
ISLAM
JUDAISM
NEW RELIGIONS
SHINTO
SIKHISM
TAOISM
RELIGIONS
OF THE
WORLD
BUDDHISM
Leslie D. Alldritt
Associate Professor of Religion and Philosophy
Northland College
www.chelseahouse.com
First Printing
9 8 7 6 5 4 3 2 1
Alldritt, Leslie D.
Buddhism /Leslie D. Alldritt.
p. cm.—(Religions of the world)
Includes bibliographical references and index.
ISBN 0-7910-7855-8 (alk. paper) — ISBN 0-7910-8354-3 (pbk.)
1. Buddhism. I. Title. II. Series.
BQ4012.A55 2004
294.3—dc22
2004011864
All links and web adresses were checked and verified to be correct at the time
of publication. Because of the dynamic nature of the web, some addresses
and links may have changed since publication and may no longer be valid.
CONTENTS
Foreword by Martin E. Marty vi
Preface by Ann Marie B. Bahr xi
1 Introduction 2
2 Foundations 18
3 Scriptures 39
4 Worldview 73
5 Worship 84
6 Growing Up Buddhist 95
7 Cultural Expressions 112
8 Holidays 127
9 Memories 141
10 Buddhism in the World Today 154
vi
Foreword vii
can learn much about the dreams and hopes, the fears and
intentions, of those around them.
These books, in effect, stop the procession of passersby and bid
visitors to enter those sanctuaries where communities worship.
Each book could serve as a guide to worship. Several years ago,
a book called How to Be a Perfect Stranger offered brief counsel
on how to feel and to be at home among worshipers from other
traditions. This series recognizes that we are not strangers to
each other only in sanctuaries. We carry over our attachments
to conflicting faiths where we go to work or vote or serve in the
military or have fun. These “carryovers” tend to come from the
basic stories and messages of the several faiths.
The publishers have taken great pains to assign their work to
authors of a particular sort. Had these been anti-religious or
anti – the religion about which they write, they would have
done a disservice. They would, in effect, have been blocking
the figurative doors to the faiths or smashing the furniture in
the sanctuaries. On the other hand, it would be wearying and
distorting had the assignment gone to public relations agents,
advertisers who felt called to claim “We’re Number One!”
concerning the faith about which they write.
Fair-mindedness and accuracy are the two main marks
of these authors. In rather short compass, they reach a wide
range of subjects, focusing on everything one needs to advance
basic understanding. Their books are like mini-encyclopedias,
full of information. They introduce the holidays that draw
some neighbors to be absent from work or school for a day
or a season. They include galleries of notable figures in each
faith-community.
Since most religions in the course of history develop different
ways in the many diverse places where they thrive, or because they
attract intelligent, strong-willed leaders and writers, they come up
with different emphases. They divide and split off into numberless
smaller groups: Protestant and Catholic and Orthodox Christians,
Shiite and Sunni Muslims, Orthodox and Reform Jews, and many
kinds of Buddhists and Hindus. The writers in this series do
x Foreword
Martin E. Marty
The University of Chicago
Preface
Ann Marie B. Bahr
xi
xii Preface
Introduction
Thailand 95%
Cambodia 90%
Myanmar 88%
Bhutan 75%
Sri Lanka 70%
Tibet 65%*
Laos 60%
Vietnam 55%
Japan 50%*
Macau 45% (below 50 percent but with
a substantial population)
Taiwan 43%
(Source: adherents.com. * The accuracy of the data on Tibet and Japan is
questionable; this point will be taken up later in the text.)
Introduction 5
We have now seen that there are millions of Buddhists in the
West and hundreds of millions of Buddhists in the world. The
next logical questions might be, “Where did Buddhism begin?”
and “When did it arrive in all of these other countries?”
Sri Lanka
In the middle of the third century B.C.E., Emperor Aśoka sent
Buddhist missionaries to Sri Lanka, where the king was converted
to Buddhism. By the second century B.C.E., Buddhism had
become the dominant religion in Sri Lanka. The form of Buddhism
that flourished here is called Theravâda Buddhism. Sri Lanka was
a center of Buddhist culture and scholarship in the first centuries
of the Common Era. Buddhism never died out in Sri Lanka, as it
had in India, but it suffered periods of decline. The most recent
of these occurred under Portuguese, Dutch, and British colonial
rule. However, a successful movement to revive Buddhism in
Sri Lanka began in the latter half of the nineteenth century;
this movement bore fruit that is still evident today.
Central Asia
Emperor Aśoka also sent missionaries to the northwest, into
6 BUDDHISM
China
The Han dynasty extended its power into Central Asia in the
first century B.C.E., and the Chinese people learned about
Buddhism, most likely from the monks dwelling in the cave
monasteries located along the trade routes. A community of
Chinese Buddhists existed by the middle of the first century C.E.
The first major task of Chinese Buddhism was the translation
of texts from Indian languages into Chinese. As Buddhism grew
in importance, a number of different schools developed. After
a persecution by a Taoist emperor in the middle of the ninth
century, the different schools of Buddhism were combined, and
this combined form of Buddhism has continued to the present
day in China.
Korea
A Chinese monk introduced Korea to Buddhism in the second half
of the fourth century C.E. Shortly after, a monk from Central Asia
arrived in a different part of what is today Korea, but the Central
Asian influence quickly died out. Korean Buddhism derived from
Chinese Buddhism; many Korean monks traveled to China to
study. Buddhism enjoyed royal support in Korea until the four-
teenth century. From the end of the fourteenth century to the
beginning of the twentieth century, Confucianism was the only
official religion in Korea. Buddhism was forcibly suppressed during
this period, but it clung to life. Following the Japanese annexation
(1910) and subsequent occupation of Korea, Buddhism was
allowed to grow, and the revival has continued to the present time.
Today, Buddhism is once again an important influence in Korea.
Japan
In the sixth century C.E., Buddhism was introduced to Japan by
a Korean king, who sent images of the Buddha and Buddhist
8 BUDDHISM
Tibet
Tibet lay beyond the main trade routes between China and
present-day Afghanistan. Even though Buddhists lived in other
places in Central Asia by the beginning of the Common Era,
Buddhism did not enter Tibet until much later. King Srong-tsan-
gam-po united the warring Tibetan clans for the first time in the
seventh century. His two wives, one from China and the other
from Nepal, were both Buddhists. Before long, the king had
adopted the faith. Tibet’s Buddhism developed through contact
with India. Tibetan kings invited famous Indian scholars and
meditation masters to come to Tibet. After Buddhism faded in
India, Tibetan Buddhism kept many Indian traditions alive, and
used them to develop its own unique form of Buddhism. In the
sixteenth century, the institution of the Dalai Lama was officially
recognized for the first time. In the middle of the twentieth cen-
tury, Tibet came under the control of the Communist leaders of
the People’s Republic of China, and Buddhism was suppressed.
By the seventh century C.E., Buddhism had spread across
Asia. It had subdivided into various schools and made its
home among numerous nationalities. Is there anything that all
these people who practiced Buddhism had in common? What
distinguishes a Buddhist from a non-Buddhist? Or, in other
words, who is a Buddhist?
WHO IS A BUDDHIST?
What makes a person a Buddhist? While this book will try to
answer this question in more detail over the course of its pages,
it is useful to offer a short definition. A Buddhist is a person who
believes in the major tenets of Buddhist thought as articulated
by the respective traditions of the school of Buddhism that the
believer follows.
10 BUDDHISM
The third definition is the one that likely applies to the popular
usage of the term nirvana. The definition ascribed to Buddhism
(#2) is actually a conflation of Hindu and Buddhist ideas. Two of
the terms, namely the “soul” and the “supreme spirit,” find no
place in Buddhism, although they would be acceptable transla-
tions for the Hindu concepts of the Atman and the Brahman,
respectively. So, the first thing we can learn from this definition
is the importance of seeking expert advice and double-checking
the accuracy of anything you read about Buddhism! However,
the remainder of the definition (“the state of perfect blessedness
achieved by the extinction of individual existence . . . or by the
extinction of all desires and passions”) does provide an adequate
provisional idea of what nirvana actually means for a Buddhist.
All Buddhists strive to reach nirvana, if not in this life, then in
their next life. Buddhism differs from those religions that place
the resolution of life’s drama postmortem; it insists that nirvana
can be attained prior to death. However, nirvana can only be
attained by a human being. It cannot be attained from either
a subhuman or a superhuman realm of existence. Buddhism
strongly encourages believers to strive for nirvana in this very
lifetime. After all, due to the effects of karma-rebirth, one may
not be born human in the next life or, even if born human, one
may not come to encounter Buddhist thought at all.
Though all Buddhists strive to reach nirvana, they do so in
different ways. Some forms of Buddhism teach that only monks
can hope to attain nirvana. Laypersons try to accumulate as
much positive karma as possible in this life in anticipation of a
next life where they may be better placed to pursue monastic
practice. Other Buddhists believe that it is through devotion to a
Buddha that one can be delivered at death into a “pure land” of
Awakening (this will be elaborated on later in the text). Still
other forms of Buddhism teach that even laypersons who work
diligently at it may experience Awakening prior to death.
Introduction 17
What is the actual experience of Awakening? This will require
a detailed explanation, but for now we can say that Awakening
is not the same as understanding. That is, I can read and intellec-
tually understand Buddhist thought, but this is not what is meant
by Awakening. Awakening is an actualization, a realization of
the authentic nature of existence, including one’s own existence.
Without experiencing Awakening, the person remains in ignorance
(avidya) and suffering (dukkha).
Let’s turn now to the life story of the Buddha and his first
teaching. In the discussion of his first teaching, we will better
come to understand why Buddhists believe that we are currently
living an inauthentic existence, as well as why they believe that
Awakening is the ultimate answer for all human beings.
2
Foundations
with the world, though they have a different term for it: original
sin, ignorance, selfishness, impurity, etc. These religions would
further agree that the radical wrong in the world is responsible for
the sufferings we endure: Original sin leads to death—ignorance
to going ’round and ’round in the world as it is, rather than
finding and grasping salvation, selfishness to alienation from
other people, impurity to alienation from the sacred, and so
forth. Religious thought points out the radical wrong and offers
a way to avoid the suffering it entails. Buddhist doctrine states
the same thing: Human life without realizing the Buddhist
answer is a life of suffering.
However, is life really suffering? We usually say that if something
isn’t broken, don’t fix it. Sure, there is unpleasantness in life
but generally I am not in pain, hungry, or thirsty. Actually, I am
much better off than most people! Why should I complain and
see my life as suffering? A Buddhist may answer that this is true
for you. You may be a fortunate person who, for the most part,
is able to minimize or forestall suffering in your life. However,
Buddhism would go on to suggest that your peaceful life might
not be absent of suffering after all.
For one thing, as Prince Gautama realized, sickness, old age,
and death lie in wait for all of us and all those we know. Though
one may enjoy youth, wellness, and life for now, this will not last.
Sickness or death may be only minutes away, rather than, as we
like to think, in some distant future.
Another way to think about dukkha is to translate it, not as
suffering but as dissatisfaction. In this case, the First Noble Truth
states that life is unsatisfactory. We tend to live our lives from peak
experience to peak experience, almost biding time in between.
When an eagerly anticipated experience actually occurs, it often
seems not to live up to its advance billing. Almost immediately
after attaining what you desired, you begin to wonder what the
excitement was about. Then, almost by impulse, you begin to
look forward to another event or thing. From a Buddhist
perspective, it is the nature of ordinary human consciousness
that we tend to never be satisfied with what we have. We seemingly
Foundations 29
always want something more or different, which leads us to the
Second Noble Truth: Suffering is caused by craving.
So, too, even when I think of myself, I objectify myself. That is,
in stating, “I am Leslie,” I am at once saying there is a subject
(“I”) asserting an object (“Leslie”). If I try to get to the “I”
(subject-Leslie), I only end up saying something like, “I am
asserting I am Leslie.” Every time I try to get to the subject of
another or myself, I inevitably end up objectifying and so creating
an ever-regressing distance from the subject. This incompleteness
in my engagement with myself is the source of suffering and
dissatisfaction, or as Buddhist theologian Masao Abe puts it:
was only a dream. When Awakened, one can see the objects of
the world and oneself as complete and total. The Chinese Zen
Master Ch’ing-yüan Wei-hsin wrote the following quatrain that
may help us better understand:
1) Right View
2) Right Intention
Foundations 37
3) Right Speech
4) Right Action
5) Right Effort
6) Right Livelihood
7) Right Concentration
8) Right Mindfulness
Scriptures
500 400 300 200 100 0 100 200 300 400 500 600 700 800 900 1000 1100 1200 1300 1400 1500 1600 1700 1800 1900 2000
B.C.E. C.E.
TIME SCALE (spans approximate)
Scriptures
This graph shows the spread of Buddhism, beginning in India approximately 500 B.C.E. and continuing to the
41
THE DHAMMAPADA
One of the most popular Buddhist texts is the Dhammapada. The title
means “the path of dharma.” The book is composed of a little more
than four hundred verses on how to live a Buddhist life. It is part of
the Sutra Pitaka and was presented at the First Council by Ânanda.
Translations of this Theravâda text date back to the beginning of
the Common Era. A few sample verses may serve to demonstrate the
flavor of this text:
You may recall that the term Buddha means “one who is
Awake.” What, then, is the difference between a bodhisattva (a
being who is Awake) and a Buddha? The answer that is usually
given is that a Buddha is fully Awakened and a bodhisattva is
Awakened but has foregone complete Awakening and, due to his
or her great compassion (mahâkaruna), stays among ordinary
human beings and helps guide them to Awakening. I believe it is
more accurate to say that there is no distinction—Mahâyâna
Buddhism used the term bodhisattva to underline the importance
of the great compassionate nature of the Awakened person.
Since compassion is a defining characteristic of Awakening,
certainly Buddhas must have this great compassion as well.
A bodhisattva takes a vow to lead all beings to Awakening, no
matter how long it takes, and no matter how often he or she
needs to be reborn in samsara in order to accomplish this task.
The practice of a bodhisattva focused on the Mahâyâna virtues
known as the Six Perfections (pâramitâs): giving (dâna), morality
(sila), patience (ksânti), striving (virya), meditation (dhyâna),
and wisdom (prajñâ).
RELIGIO-PHILOSOPHICAL DEVELOPMENTS
IN MAHÂYÂNA
Even as Mahâyâna Buddhism developed the new interpretations
of the dharma that allowed theistic Buddhism to develop and
48 BUDDHISM
Mâdhyamika
The major progenitor of the Mâdhyamika position was one
of the greatest Buddhist thinkers in history, Nâgârjuna (ca. C.E.
150–250). Nâgârjuna posited that objects, as we perceive them in
ordinary consciousness, make up a provisional reality and that,
in authentic reality, all objects are emptiness (śûnyatâ).
What is emptiness? It is a doctrine that takes early Buddhist
philosophy to its logical conclusion. Early Buddhism stressed that
everything is impermanent. The Abhidharma philosophers inter-
preted the doctrine of impermanence to mean that everything
was composed of real elements that continuously originated and
were continuously destroyed. Nâgârjuna taught that the elements
were not just impermanent, but that they lacked any real being at
all. Because everything is empty of real being, Nâgârjuna’s view of
the world is called emptiness. Emptiness is not the same thing
as nihilism (the view that existense is senseless and useless). It is
closely associated with the Buddhist philosophy of the “middle
way,” which stated that one should steer away from extremes.
Existence is one extreme, nonexistence is the other extreme.
Emptiness is neither; rather, it is a teaching that demonstrates
why claims to either existence or nonexistence are wrongheaded.
Another way to look at emptiness is to see it as an example
of dependent co-arising (pratîtya-samutpâda). Everything arises
dependent on causes and conditions, so nothing has “own-being”
(independent existence). Objects only exist interdependently
with all existence. Or, to use the language we have been using, all
things are existent and nonexistent, dual and nondual simulta-
neously. Therefore, it is not a simple nonexistence set against
Scriptures 49
existence that Nâgârjuna is elucidating here but a complete
notion of emptiness that paradoxically includes both existence
and nonexistence.
This kind of reasoning had implications for the traditional
way in which Buddhism had opposed nirvana and samsara.
These, too, were opposite extremes, just like existence and non-
existence were opposite extremes. They, too, could only exist
simultaneously and interdependently. Hence the Mahâyâna
teaching that nirvana is samsara, and samsara is nirvana. These
were not two separate places, but two levels of truth.
Nâgârjuna’s aim was to disassemble other arguments that were
prevalent in his day, including the nihilistic argument. He taught
that it was critical to distinguish between conventional truth and
absolute truth in order to reach the experience of śûnyatâ.
His theoretical writings supported developments in Buddhist
logic and directly influenced Ch’an Buddhism (Japanese Zen
Buddhism). Zen’s emphasis on nonattachment to intellectual
positions is a corollary of Nâgârjuna’s philosophy of the two
levels of truth: conventional truth and absolute truth.
Yogâcâra
Yogâcâra Buddhism taught the philosophy of “mind-only,”
which is often described as a form of idealism that asserts that
mind or consciousness is the only reality. Yogâcâra philosophers
asserted that the phenomenal world only exists in the con-
sciousness of the perceiver. That is, if you remove the perceiver,
the world does not exist.
The most significant architects of this school of thought
were Maitreyanântha (ca. C.E. 270–350), the Asanga brothers
(ca. 310–390), and Vasubandhu (ca. 320–400). How is it, they
asked, that many different people can have the same percep-
tions? Furthermore, how can we explain internal visualizations
like dreams that seem so real even though they are not real?
The Yogâcâra view was that there must be a common place
from which these perceptions are drawn, a “storehouse” of per-
ceptions (âlaya-vijñâna) that persons are able to access. Objects
50 BUDDHISM
Hua-yen School
The “Flower Garland” school of Chinese Buddhism recognizes
two people as being most instrumental in its formation: Tu-Shun
(557–640) and Fa-tsang (643–712). The latter played the leading
role in the shaping of Hua-yen thought.
The Hua-yen school has much in common with the T’ien-t’ai
school: It argues that all things are codependent, coarising,
and so ultimately one. While attempting to introduce China’s
Empress Wu to Hua-yen philosophy, Fa-tsang used the metaphor
of a golden lion. Gold, he said, has no self-nature; it is only the
fact that it exists in the form of a lion that makes it something.
Likewise, the form of the lion has no own-being; it is dependent
upon the substance of gold to actually exist. Thus, it is only
because of the interdependence between the form (“lion”)
Scriptures 53
and the substance (gold) that the golden lion exists as a golden
lion. Neither of the elements (form or substance) can manifest
without the other. Everything in the world is like the golden
lion, according to Hua-yen. It has no being within itself, but
only arises because of mutually arising codependent causes.
The causes do not have own-being either, because neither can
manifest without the other.
As we pursue this and ask, “What is the lion?” we must answer
that it is gold in the shape of a lion but that materially, there is
only gold. The shape of the lion does not actually exist except
due to our senses of perceiving the object and our knowledge of
what a lion looks like, or as Professor Donald Mitchell extols:
Buddhism in Korea
Buddhism officially entered the Korean Peninsula in the fourth
century (although there is a good possibility that Buddhism was
unofficially present prior to that time). In the fourth century,
Korea consisted of three kingdoms: Koguryô, Paekche, and Silla.
Korea and China had fashioned a pact, and Shun-tao, a Chinese
Buddhist monk, took advantage of the new relationship between
the two countries and traveled to Koguryô.
Buddhism arrived in Paekche in C.E. 384 and was adopted as
the state religion of Silla in 527. In the seventh century, the king-
dom of Silla conquered both Koguryô and Paekche, inaugurating
a unification that would last until 918. This political stability
assisted in the development of Korean Buddhism; devotional
Buddhism in particular increased in popularity.
The development of Korean Buddhism took an interesting
path. Five Buddhist schools were established: three transplanted
Chinese schools and two indigenous Korean schools. Ch’ont’ae
(T’ien-t’ai), Son (Ch’an), and tantric practices were present
as well. Despite the presence of all these various forms of
Buddhism, Korea strove for unification of Buddhism within
its borders. In the eleventh century, Uich’on, a notable scholar,
worked toward such a unification. Perhaps the preeminent
Buddhist figure in Korean history, Chinul (1158–1210), should
also be mentioned for his contributions to unification.
58 BUDDHISM
Buddhism in Japan
Buddhism came to the Japanese Islands approximately in the
middle of the sixth century via Korea. Japan presented Buddhism
with a new and a very different situation than what it had seen in
India or in China. Japan had an indigenous religious tradition,
Shinto, but it lacked a textual tradition and many other
attributes of the Indian and Chinese civilizations. In fact,
Buddhism brought tremendous change to Japan, not only in
religion, but by introducing myriads of forms of culture and art,
primarily of Chinese origin. The entirety of the Japanese aesthetic,
from architecture to the language, was affected dramatically.
As Buddhism spread from country to country, whether or
not it was adopted or not often depended largely on whether
it was able to attract the sponsorship of an influential leader.
Japan was no exception: Prince Shôtoku (574–622) was the
figure who stood at the forefront of Buddhist history in
Japan. In his famed “Seventeen Article Constitution,” he
implored all Japanese to revere the “Three Treasures” 36 of
Buddhism.
Prince Shôtoku authored commentary on Buddhist sutras
and was responsible for building the first significant Buddhist
temples in Japan. One of these is Horyûji (607) in Nara, where
one can still see incredible examples of Buddhist art, including
Scriptures 59
the Kudara Kannon. The Kudara Kannon has been designated a
national treasure. It is a carving of the bodhisattva of mercy
(Kannon). We do not know who created it, or when it was
carved, but it is called the Kudara Kannon because a legend says
that it came from the ancient Korean kingdom of Kudara
(Paekche). The nearby Chûgû-ji monastery (a women’s
monastery) houses a Miroku (Skt.: Maitreya) that still attracts
many Buddhist pilgrims. Maitreya is the future Buddha, who
many believe will arrive on earth after Gautama Buddha’s teach-
ings have disappeared. Maitreya is derived from the Sanskrit
maitri, meaning “universal love.”
Shingon School
Atop Mount Kôya in Japan, one can walk through the darkened
forest of immense cypress trees—with thousands of tombs
on either side of the stone path—toward the tomb of Kûkai
(774–835). His tomb, called the Gobyô, lies at the end of the path
behind the Tôrô-dô Hall, a temple lit with hundreds of lamps. It
is said that Kûkai retreated to this cave and still resides there in
meditation rather than death. Pilgrims and tourists travel from
all over Japan to visit this sacred spot and even Japanese people
who do not follow Shingon Buddhism know very well the name
of Kûkai. Who was this man and what is Shingon?
Kûkai, who was posthumously given the honorary title Kobô
Daishi (“propagator of the dharma”), developed the Shingon
school. His own studies led him to the conclusion that Japanese
Buddhism of his day was not satisfactory and that a modifica-
tion was necessary. He traveled to China where he was trained
in tantric37 practice and was ordained to teach. He returned
to Japan (806) and ultimately was allowed by the emperor to
build a temple on Mount Kôya.
Shingon (literally,“True Word”) is an esoteric tradition. It claims
that its teachings come from the Dharmakâya Buddha, whereas
other forms of Buddhism receive their teachings from Siddhartha
Gautama, the Nirmânakâya Buddha (see “The Doctrine of
Trikâya” on pages 43–46). In Shingon Buddhism, the Dharmakâya
Buddha is called Vairocana. Recall that the Dharmakâya is the
essence of Buddha nature that resides in all things.
This leads to the central teaching of Shingon, which is that
one becomes a Buddha with one’s current physical body. One
does not become a Buddha after one has died, nor does one
become a Buddha through one’s mind alone, but rather this
present living, physical body is able to attain Buddhahood. We
see here the influence of Tantrism, which underscores the
utility of the passions in attaining nirvana. When one becomes
a Buddha in this very body, one’s body becomes the body of the
Buddha, one’s speech becomes the speech of the Buddha, and
one’s mind becomes the mind of the Buddha. In Shingon
Scriptures 61
Buddhism, the Mahâyâna teaching of nonduality is used to
argue that human beings are not distinct from the Buddha. We
all have the Buddha nature.
Tantric practices are used to realize one’s own Buddha-nature.
These include the use of mandalas, mantras, and mudras. A
mandala is a picture or any symbolic representation of the universe
(or a part of the universe). It is used in meditation. Shingon
reveres two mandalas that were brought to Japan from China by
Kûkai. Both contain all of the buddhas meditated on in Shingon
Buddhism, with Vairocana Buddha at the center. Each mandala
is a schematic portrait of the world as seen with the eyes of
perfect wisdom. A mantra is a verbal formula. Magical proper-
ties are often ascribed to mantras. Mudras are hand positions
used in meditation and in iconography. The point is to use these
instruments to penetrate the Dharmakâya, the enveloping
Awakened nature of the universe, so that the person meditating
can dissipate the erroneous belief that his or her Buddha nature
is different from the reality of Dharmakâya (Vairocana Buddha).
As with all tantric practice, the believer requires the guidance of
a tantric master who can introduce rituals at an appropriate
level as the believer progresses on the path.
The Shingon sect is not one of the larger Buddhist sects, but
the Japanese people know the name of Kûkai due to his skill at
calligraphy (Jp.: Shôdo), poetry, and his overall learnedness.
Many of them live near one of the countless wells or springs
ascribed to Kûkai’s mystical power to produce water by striking
the ground with his staff in thanksgiving for a drink of water
given when he was thirsty. In Japan, Kûkai has been the subject
of countless biographies and folklore.
Zen School
As mentioned previously, Zen is the Japanese term for medita-
tion. This Japanese school derives from Indian and Chinese
Scriptures 63
sects. In the West, Zen is much better known than Ch’an, because
it was Japanese teachers who brought this form of Buddhism to
the West. As was the case with Pure Land, there are once again
two dominating personalities in the development of Japanese
Zen. They are Eisai (1141–1215) and Dôgen (1200–1253).
Eisai began his study of Buddhism at Mount Hiei among
the Tendai practitioners. He determined that a trip to China
was vital to his development as a monk, and in fact he traveled
there twice. Since the Ch’an school was the only school of note
at the time in China, he studied in a Ch’an temple. He returned
in 1191 as an ordained Ch’an teacher in the Lin-chi school
(Jp.: Rinzai).
Eisai did much to popularize Zen in Japan. He accomplished
this by aligning himself with the power of the shogun 39 and
by upsetting the political tactics of the competing twelfth-
and thirteenth-century Buddhist schools. The Rinzai school
employed the koan method along with strict discipline to
support the monks’ quest for Awakening.
Dôgen’s early life was a mixture of good fortune and tragedy.
He enjoyed a privileged birth into an aristocratic family and
received a corresponding education that prepared him well for a
life of study. Unfortunately, he suffered the loss of both of his
parents—his father at the age of two, his mother at the age of
seven—and this likely played a large part in his decision to seek
a religious life.
Like Eisai, he became a monk and studied at Mount Hiei. He
found it wanting and unable to answer his questions, so he left
the Tendai sect. Dôgen sought out Eisai at Kennin-ji Temple just
down the mountain from Hiei in Kyoto. He was struck by Eisai’s
teachings but Eisai died the following year. So Dôgen studied
with Myôzen, one of Eisai’s students who had received the
transmission of the dharma from his master. It was with
Myôzen that Dôgen, at age twenty-three, journeyed to China
to seek further training. He even studied at the temple
(T’ien-t’ung) where Eisai had labored in China but still
remained dissatisfied. Fortunately, a new master came to this
64 BUDDHISM
Nichiren School
Unlike the other Japanese Buddhist schools we have considered,
Nichiren Buddhism has no predecessors in China or India. The
school is named after its founder, Nichiren (1222–1282), who,
like the founders of the other Japanese schools we have consid-
ered, studied at Mount Hiei. Nichiren did not view himself as
the progenitor of a new form of Buddhism but as someone who
was attempting to restore a Japanese Buddhism that had strayed.
Nichiren asserted that the key text for Buddhist revival was the
Lotus Sutra. Correspondingly, the operative mantra should be,
Namu Myôhô Renge Kyô, which means, “Praise the mysterious
law of the Lotus Sutra.” This claim for the Lotus Sutra, which
reflected the Tendai position, was not well received by the clerical
and martial powers of the time. Nichiren was persecuted and
ultimately banished. The fact that he was confrontational about
his beliefs did not help his situation.
Nichiren espoused three other important ideas: (1) that Japan
occupied a central place in redemption for the world, (2) that we
were indeed in mappô, a period of degeneration of the dharma
that could only be combated by drastic, immediate action, and
(3) that he had a mission to be a prophet to the masses. Nichiren
Buddhism persists in Japan today, most obviously in the form of
Scriptures 65
new religious movements like Sôka Gakkai (“Value-creating
Society”) and Risshô Kôsei-kai (“Society for the Perfection of
the Nation and of the Community of Believers in Accordance
with Buddhist Principles”).
VAJRAYÂNA BUDDHISM
Over the past several decades, Westerners have shown an
increasing interest in Vajrayâna Buddhism. The plight of the
Tibetan refugees, led by their popular spokesman, the Dalai
Lama, has certainly played a large role in this expanded interest.
The Dalai Lama and also many other lamas (teachers) from
Tibet have visited one or more of the Western nations and
established a following. Some have promulgated Vajrayâna
teachings and practices by writing books in English. Consequently,
Westerners now have more access to information about
Vajrayâna Buddhism than in any previous period in history.
Increased access has certainly helped to promote increased
interest in Vajrayâna, but another reason for Western curiosity
about this form of Buddhism is the fact that it has secret rituals,
some of which involve activities normally forbidden by the
Buddhist moral code (more about this in a while).
Vajrayâna is also sometimes called Tibetan Buddhism because
that is the country with which it is most closely associated. Some
religious studies scholars classify it as a type of Mahâyâna
Buddhism, because it accepts additional scriptures beyond the
Tripitaka, embraces the ideas of the trikâya and the bodhisattva
and is in other ways similar to Mahâyâna. However, other
scholars consider it to be in a category all its own because of
Scriptures 67
its unique geographic setting (Tibet rather than East Asia), and
because of its many distinct beliefs and practices, as will be
explained below.
texts were translated from Sanskrit into Tibetan and the first
Tibetan Buddhist monks were initiated.
Lang Dharma (r. 841–846) provides an example of a Tibetan
king who opposed Buddhism and worked to suppress it. His
reign culminated in a domestic upheaval that fragmented Tibet.
Buddhism emerged diminished but still vital.
Over a century later, Buddhism’s second opportunity for
growth in Tibet was led by the esteemed Indian scholar, Atiśa
(982–1054). Atiśa combined elements of Theravâda, Mahâyâna,
and Tantrism. His approach proved to be very popular and dra-
matically shaped the distinctive character of Tibetan Buddhism.
Atiśa’s formulation of Buddhism led to the initial Tibetan
school of Buddhism, Kadam. Two other schools soon followed,
the Sakya and Kagyu. The latter was founded by another notable
educator, Marpa (1012–1096), who was the teacher of the even
more famous Milarepa (1040–1123).
A fourth school, Nyingma, was an orthodox response to the
formation of these “new” schools. It based its teachings and
practice on ancient texts. (Nyingma means “Ancient School.”)
With the development of internal schools and the compila-
tion of the Tibetan canon, Buddhism was firmly established in
Tibet. Perhaps you are wondering to which of these four schools
the Dalai Lama belongs. The answer is that he belongs to none
of them. There is yet one more school to be considered—the
Dalai Lama’s school.
Vajrayâna Methodology
Vajrayâna Buddhism is distinguished by its emphasis on
Tantrism. You may have heard this term before. Forty or fifty
years ago, there was a great flurry of interest in Tantrism as
people associated it with esoteric sexual practices. One can still
find books extolling the virtues of tantric sexual practice. The
connection between Tantrism and sexual practices is not entirely
wrong, but it is important not to form a one-sided image of
Tantrism. Rather than being one-dimensional, Tantrism is a
system of great complexity and depth.
The term tantra (Tibetan: rgyud) refers to systems of practice
and meditation derived from esoteric texts emphasizing cognitive
transformation through visualization, symbols, and rituals. 41
The different schools of Tibetan Buddhism mentioned previ-
ously have their own versions of tantric elements.
It is important to remember that tantric practices are esoteric
(meaning “private,” “secret,” or “confidential”). They are private
practices that are given to a student by a master only when the
student is thoroughly prepared. They are therefore not to be
used by everyone or without the supervision of a qualified
teacher. Given this, one can immediately see that the popular-
ization of Tantrism in the West poses a problem for genuine
Tantrism. Although credible masters have written books
70 BUDDHISM
SYMBOLS OF TANTRISM
In our previous discussion on Shingon, I mentioned the tantric
elements of mandalas, mantra, and mudra. Some of these
72 BUDDHISM
Worldview
He who takes refuge with Buddha,
the Law, and the Church;
he who, with clear understanding,
sees the four holy truths:
pain, the origin of pain,
the destruction of pain,
and the eight-fold holy way that
leads to the quieting of pain;
—that is the safe refuge,
that is the best refuge;
having gone to that refuge,
a man is delivered from all pain.
—The Buddha, “The Buddha—Awakened”
74 BUDDHISM
Life Is Suffering
Recall from our discussion of the Four Noble Truths that
dukkha means suffering or unsatisfactoriness. The idea that
there is something “wrong” with life is certainly not unique
to Buddhism. All religions are transformative, that is, they try
to move us from an imperfect present condition to a better
future condition. If something were not wrong—if we were
not sinners, or ignorant, or mortal, or suffering, etc.—there
would be no reason to get started on a religious path. But,
even though Buddhism’s emphasis on the trouble with life is
not unique, it is a very important and pervasive part of the
Buddhist worldview.
Buddhism shares Hinduism’s belief that every thought or
action arises because of desire. “Desire makes the world go
Worldview 75
’round” could be the theme song of both of these religions. But
whereas Hinduism sees this world as a “middle place,” with some
pleasure and some pain, Buddhism underscores the connection
between desire and suffering. The very fact that we desire, rather
than feel contentment or fulfillment, indicates that something is
not right. This insight, which grounds the Buddhist worldview,
provides a powerful incentive to get started on the Buddhist path
so that things might improve.
Impermanence, Emptiness
Early Buddhism underscored the impermanence of all elements
of existence, and Mahâyâna stressed the “emptiness” or lack of
“own-being” of all phenomena. Both are ways of pointing to
Buddhism’s conviction that there is no changeless, permanently
enduring reality. Everything comes into being, reaches a point of
fullest development, and then fades out of existence. Or, as this
truth is otherwise stated, everything arises depending on causes
and conditions and does not persist in the absence of those
causes and conditions.
Unlike many other religions, Buddhism does not posit any
unchanging reality. It has no unchanging God or eternal soul.
Buddhism offers no base on which we might affix a permanent
identity for ourselves or for anything else. For this reason, there
is no reason to get “attached” to anything. Buddhists attempt to
act mindfully in the moment; they do not attempt to secure a
permanent future state. Life, for a Buddhist, can only be mean-
ingfully lived in the here and now. If we try to live in the past
or for the future, we are not paying attention to the only reality
we can really have, and that is the reality that is right here and
right now.
Anatman (No-Self )
The Buddhist notion of no-self is not only a central doctrine of
Buddhism but also one that is frequently misunderstood. As
we study the idea of no-self, reflect back on our discussion of
Awakening and the subject-object dilemma.
76 BUDDHISM
Faced with the mortal illness of the problematic self, the only
cure is radical surgery. The entire dualistic consciousness must be
uprooted and “replaced” with an Awakened consciousness that
is not simply nondualistic but rather a nondualistic-dualistic
consciousness, or, more succinctly rendered, a selfless self.51
Worldview 79
This is the Mahâprajnâ (Great Wisdom) that a Buddhist
expects to experience when he or she is finally Awakened. The
time of Awakening is also the point when Mahâkarunâ (Great
Compassion) comes into being. How does great compassion or
love manifest as a result of Awakening?
The Buddhist Awakening results in a state of nonduality
between self and other, where the one is truly seen as the other
and the other as the self. When the reality of “I am I and I am
not-I” or “I am I and I am the Universe” is experienced, the
obstacle of egocentricity that taints all interpersonal relation-
ships is extirpated and unobstructed compassion; regard for the
other is lucidly manifest. This is the Buddhist understanding of
Mahâkarunâ or love.
AHIMSA (NON-HARM)
Ahimsa is a Hindu, Jain, and Buddhist principle. It precludes the
causing of suffering to any being, whether human or animal. The
causing of any type of pain—psychological or financial as well as
physical—is forbidden. The principle of ahimsa often, though
not always, leads to the adoption of a vegetarian diet, or at least to
the perception that that would be the ideal diet from a spiritual
perspective. It also often leads to a refusal to engage in military
combat or even in sports that intentionally hurt or kill animals.
You might be wondering what harm a little more harm could
do, since Buddhists believe that life is already full of suffering.
In the face of a life of suffering, why not espouse a “tough guy”
attitude as the best way to cope? Buddhists believe that compas-
sion and empathy are part of our original nature. They believe
that no one harms another living being except out of hatred,
greed, or ignorance. Hatred, greed, and ignorance disappear
with Awakening, and our original nature, which is the Buddha
nature, manifests in their stead. In other words, although
Buddhists believe that suffering is ubiquitous, they do not
believe that it is natural. We are not doomed to suffering and
harm but capable of following a path (the Buddhist path) that
leads to wisdom and compassion.
80 BUDDHISM
NONATTACHMENT
Buddhists believe that what we normally call love is really
attachment. In its grossest form, it is attachment to pleasure, the
pleasure of being with and enjoying a sexual or romantic partner.
In its subtler forms, it is attachment to a parent, a child, a
spouse, or a friend. As our ordinary way of referring to such
relationships reveals, they are more a matter of emotional
dependence and social status than they are a matter of altruistic
compassion. Such relationships form a “larger self ” but only
to the extent that the participants think in terms of “us”
versus “you” rather than in terms of “I” versus “you.” Even more
revealing is the fact that we speak of “having a friend,” “having a
wife (or husband),” “having children,” and even “having sex.”
When we are dependent on something or someone, we want to
“have” it, that is, to control or possess it. When we love someone
without ego involvement, we want to free that person rather
than control her or him. Buddhist compassion is a matter of
liberating others, not forming dependent relationships with
them. The monastic lifestyle, rightly lived, is a matter of freedom
from such attachments.
However, a householder can be further along the Buddhist
path and closer to nirvana than someone who lives in a
monastery. That is because real relationships don’t work very
well when they are a matter of attachments and dependencies.
The relationship itself can be a guide to freeing love rather than
attached love, to genuine overcoming of dualistic thought and
action rather than a furthering of our tendency to want to grasp
at things and persons and “have” them.
As in all religions that have both monastic and family
lifestyles, the monastics embody the principle of liberation
Worldview 81
from the ordinary, deluded ways of the world, while those who
live in the world without succumbing to its ways embody the
nonduality of freedom from the world and compassionate
commitment to it.
The goal of The Tibetan Book of the Dead is to bring the dying
person into Awakening and not have him or her transmigrate
into a new life.
If one has been trained properly and has the guidance of a
trained lama, one may still gain release from samsara even
postmortem. If not able to gain this eleventh-hour release, then
one moves into the next life.
Tibetan Buddhists use this book to prepare for the experi-
ence of death. Rather than fearing death, they want to use the
dying experience to consolidate their spiritual prowess so that
Awakening will ensue. The Tibetan Book of the Dead is a fascinat-
ing treatise that challenges the dominant Western view of what
happens when we die.
5
Worship
In a quiet and untrammeled spot the practitioner
should resplendently arrange a single chamber
to use as the ritual sanctuary [daochang]. . . .
A fine altar-piece should be installed in the sanctuary
and on it placed a single copy of the Lotus Sūtra.
There is no need to enshrine any
other images, relics, or scriptures.
—From Fahna sanmei chanyi,
ed. Junjirō Takakusu and Watanabe Kaigyoku,
Tokyo: Taisho issai-kyō kankō-kai,
1914–1922, no. 1941: 949–954, vol. 46.
Worship 85
Buddhist place of worship is called a temple. Most of the large
A temples built in one of the classical architectural styles are
located in Asia, but there are Buddhist temples all over the
world, including in major metropolitan areas in the United
States and Europe. Wherever you live, you are most likely within
a few hours of a Buddhist place of worship.
Simply because Buddhist temples are found everywhere, it
is difficult to generalize about their appearance, furnishings,
and services. That said, there are some elements that appear
in most Buddhist temples. In the following section, I will
describe some of those common characteristics. Later in this
chapter I will describe some specific temples in Japan and in
the United States.
Buddhist Altars
Every worship space has at least one altar present somewhere in
the room. There may be several altars in one room or in several
different buildings, if the temple is a compound made up of
several buildings.
Buddhist altars vary greatly in design, but one will usually
find some representation of a Buddha or bodhisattva, perhaps
represented in a statue, painting, scroll, etc. The Buddhist figure
represented may indicate with which sect of Buddhism the temple
is associated. For example, in a Pure Land temple a representa-
tion of Amida Buddha will be on the main altar.
Often there is a main altar flanked by side altars on either
side. The side altars will be smaller, but they will also contain a
Buddhist figure, perhaps a Buddha, bodhisattva, or the founder
of the sect.
Candles or incense are customarily placed on the altar or in
the area around it. In some cases, the worshipper is invited to
light the candles or incense. There may be a small coin box
present, in which case the worshipper may put a coin in, take a
candle or stick of incense, and place it in the appropriate place.
The incense might be placed in an incense burner that, when
filled with burning sticks, gives rise to a cloud that fills the air.
The altar and its contents are usually made of natural materials,
such as wood or metals. The altar may include candles or cande-
labras that are lit and maintained by the devotees who live at the
temple. Fruit, flowers, or other objects that have been donated to
Worship 87
the temple by believers will be placed on the altar. One may also
find prayers, fortunes, portions of sutras, and other instructional
material near the altar.
Temple Art
In many temples, the visitor finds artistic representations
intended for pedagogical or instructional purposes. These may
include paintings, quotations, and even gardens, such as the
famous rock gardens associated with certain Japanese Zen
Buddhist temples.
Vajrayâna temples often have prayer wheels. These are cylin-
drical drums that have prayers written on them. When a
believer spins the prayer wheel with his or her hands, the prayer
is symbolically sent to the wind and so out into the world to
benefit others. Sometimes there will be a long row of prayer
wheels, enabling the worshipper to walk down the path and
spin many prayer wheels in a very short amount of time.
TIBETAN MONASTERIES
In his recent book, The Sound of Two Hands Clapping, Georges Dreyfus
provides a wonderfully insightful look inside Tibetan monasticism.
Currently a Professor of Religion at Williams College, Dreyfus spent
many years as a Tibetan Buddhist monk.
Dreyfus describes the Tibetan monastery as one centered on
rituals regardless of whether the monastery community is made
up of a handful or thousands of monks. He describes his own
efforts to memorize the ritual manual that guided practice within
the temple. The routine of ritual inside Dre-pung Monastery during
debate sessions included a morning service, then a brief prayer
in the courtyard. Following a debate, another service ensued,
another courtyard prayer, and then another debate. In the after-
noon, there may be yet another debate and then the main ritual
of the day: the prayer of the evening debate. This last ritual
contained more than fifty prayers and lasted more than two hours,
Dreyfus reports. (44)
The rituals are usually performed in the assembly hall, which is par-
ticularly valued for this reason and also because it is the location
where the monks receive support (food, money) from their sponsors.
One could draw a parallel with a Christian chapel, which is likewise
the site where important rituals occur and the place where the church
receives offerings from its parishioners.
Beyond the daily rituals, the temple is busy with rituals prescribed
by the Vinaya Pitaka and with the Buddhist holy days, e.g., the com-
memoration of the Buddha’s Awakening. Temples will also celebrate
school-specific rituals (those related to a particular “school” or type
of Buddhism) as well as temple-specific rituals (e.g., the celebration of
the foundation day of the temple).
Dreyfus describes rituals called “foot firming,” which are performed
for supporters of the temple. This type of ritual may be done for a
variety of different purposes, such as healing or repelling evil spirits.
The timing of these rituals is either astrologically determined or deter-
mined by a diviner. Monks, individuals, corporations, or governments
can request such rituals, and the monks may come to depend on these
rituals as an essential part of their support.
A local monastery operates as we have described. A central
monastery has additional functions because it serves as a training
center for monks. However, whether the monastery is local or central,
all of monastic life centers on rituals.
92 BUDDHISM
Growing Up
Buddhist
BUDDHIST MONASTICISM
As one visits a Buddhist temple throughout the world, he or
she may encounter a monk or nun praying, chanting, selling
religious items, or sweeping a walk. One may rightly wonder,
“How does one become a Buddhist monk or nun and how do
they live their lives?”
As you may recall, the early canonical doctrines that pertained
to being a monk or nun appeared in the Vinaya Pitika. This
document still lies at the heart of monastic practice; although
over time it has been transformed and reinterpreted.
The early Buddhist monastics were organized into districts.
Each district had an observance hall (uposatha) that served as
106 BUDDHISM
a gathering place for all the monks in the area. Here they would
assemble to recite the pâtimokkha, or rules of discipline, with
a view toward maintaining both personal and collective
adherence to the monastic rules of conduct. There were many
such rules of conduct, but we will only take a brief look at
some of the more important rules that monks and nuns were
obliged to follow.
Violation of the following rules would result in permanent
expulsion from the sangha: 1) killing a human person,
2) thievery, 3) sexual intercourse, and 4) claiming false
spiritual attainment. Monastic life was designed to be an assault
on egoism and the passions; one can readily see that these four
actions would not be conducive to that end. No human society
can condone the killing of one member by another. Unless
murder is severely dealt with, the mutual trust and cooper-
ation that defines a community is at risk. Thievery not
only promotes avarice but also corrodes trust in one’s fellow
monks. Monks and nuns were to be celibate and so free to
concentrate their energies on their practice rather than on
the worldly concerns of marriage, children, and physical
appearance. Sexual intercourse was therefore forbidden,
although this prohibition is modified in some Mahâyâna
sects that allow monks to marry. Even in those cases, the
impetus to simplify one’s life remains.
The most grievous breach of honesty in monastic life is to
claim that you have achieved a goal that all your fellow monks
are earnestly striving for when in fact you have not. This egotism
strikes at the heart of the Buddhist spiritual community, not
least of all because Buddhism espouses a disintegration of
egoism as its goal. Other rules in the Vinaya Pitika deal with
violations that require a gathering of monastics to deliberate,
offences that require a level of punishment short of permanent
expulsion, size and site of monastic quarters, required decorum
that a monk should show to his senior, and so on.
The applicant for monastic life must meet strict criteria. A
person applying for full ordination has to be a minimum of
Growing Up Buddhist 107
twenty years of age, but one can enter the novitiate (which is
a preparatory period for monastic life) any time after the age
of eight. Young novices are provided tutors and placed under
the guidance of a senior monk who helps to instruct the
youngster. To become a monk, a person must be male, of
good physical and mental health, unencumbered by military
service, free of debt, and carrying his parents’ permission.
Ordination includes tonsure, which is the shaving of the
head. Tonsure signals that the person has left the world.
Hair is seen as a sexually attractive feature; it is not needed
in the monastery.
The newly ordained monk takes the Three Refuges (“I take
refuge in the Buddha, I take refuge in the Dharma, I take refuge
in the Sangha.”) and vows to abide by the Ten Precepts. The
Ten Precepts involve abstention from 1) taking life, 2) stealing,
3) sexual misconduct, 4) lying, 5) drinking alcoholic beverages,
6) eating after noon, 7) watching entertainment, 8) adorning
oneself with jewelry or perfumes, 9) using a high bed (here the
idea is that a padded bed encourages excess sleep or lounging),
and 10) receiving gold or silver. (Buddhist laypersons abide by
the first five of these precepts.) The newly ordained monk also
receives the robes he will wear as a monk.
The ordination ceremony requires a quorum of at least
ten ordained monks. The candidate is presented to the
congregation, and it is attested that he has met the minimum
requirements. This is followed by a public request for
approval by silence. If none of the assembled monks speaks,
the person is ordained. The date and time are noted and are
important for establishing seniority. If you are ordained five
minutes before me, you remain my senior regardless of our
relative ages.
The monk then begins his monastic life and duties. You may
think that a monk spends his entire day in prayer, meditation, or
some other devotional activities. While it is certainly true that
monks do engage in prescribed spiritual practice each day, much
of the monk’s time is filled with routine physical work.
108 BUDDHISM
movements in China today. You may have even heard about it on the
news, as the Chinese government is very concerned about its rapid
growth. What are the basic tenets of Falun Gong, and how do they
relate to Buddhism?
Falun Gong is often translated as “Buddhist Law” movement. It
was founded by Li Hongzhi (b. 1952) who wanted to combine
Buddhist and Taoist ideas into a set of morality and meditation
practices. It does not call itself a religion as only five religions
(Buddhism, Taoism, Islam, Protestantism, and Catholicism) are
currently viewed as legal religions by the Chinese government.
Anything other than these five religions is deemed illegal and may
even be in danger of being labeled a “dangerous cult.” That is what
happened to Falun Gong.
The primary purpose of Falun Gong is to promote mental and
physical health. It is such a popular mass movement (with some
forty million followers according to some estimates) that the Chinese
government views it as a threat to the well-being of the nation. They
have likened Falun Gong to the Aum Shinrikyo movement in Japan.
Aum Shinrikyo was responsible for killing people in a Tokyo subway
by releasing sarin gas. (There is no reason to believe that Falun
Gong ever has or ever would do anything similar.) The Chinese
government banned Falun Gong in 1999. Following a very large
protest by Falun Gong followers, government suppression of the
movement began the following year and continues today.
How many Buddhist elements are found in Falun Gong? The
movement teaches karma and rebirth. It utilizes physical exercise as
part of a spiritual philosophy that stresses truthfulness, benevolence,
and forbearance. Using five key exercises, the practitioner seeks to
unleash the power of the Falun (which is viewed as a power centered
in the lower abdomen), so it can travel throughout his or her body,
thus ensuring physical and spiritual well-being. Falun Gong also
teaches that its practices can replace traditional medical treatments
for illnesses. The symbol of Falun Gong is a swastika (an ancient
Asian symbol often employed by Buddhism) surrounded by yin-yang
symbols (the yin-yang circle is a Taoist symbol).
We would have to conclude that Falun Gong’s connection with
traditional Buddhist teachings is limited. It does, however, use
Buddhist and Taoist ideas to attract Chinese people (and an increas-
ing number of people in other countries) to a “new” philosophy.
Growing Up Buddhist 111
receive more emphasis in Therâvâda Buddhism than they do in
Mahâyâna Buddhism, but all Buddhists are obligated to live an
ethical life. As noted previously, all Buddhists believe in rebirth
and transmigration and seek nirvana, if not in this life then in a
future one.
The main difference between Buddhists is in the practice they
choose to employ. The devotional approach, involving praying
to a deity, is most common. Other Buddhists rely on meditation,
sometimes mixing meditation with prayer.
7
Cultural
Expressions
114 BUDDHISM
PAGODAS
Is there any image more characteristic of Asia than the silhou-
ette of a pagoda against the evening sky? The pagoda (which is
a Portuguese word) evolved from the design of the stûpa as
Cultural Expressions 117
Buddhism spread across Asia. In China, it assumed the now-
familiar shape of a multitiered tower. There are generally an
odd number of tiers, and the number is symbolic: In a five-story
pagoda, each story may represent one of the five elements
(earth, metal, water, fire, and wood).
Pagodas were constructed in a variety of shapes and materials.
As Robert Fisher notes, “A survey of East Asian pagodas reveals
a preference for a particular material in each culture, which in
turn affected the design. The Chinese preferred the basic shape
and brick construction with elaborate surface details that
emulate wood. The Koreans favored stone; while the Japanese,
with their abundant supply of timber (and relative lack of
granite), constructed pagodas of wood.” 73
Like the stûpa, the pagoda is a repository of Buddhist relics.
Pagodas had stairways to access the different levels. The Horyûji
pagoda, the oldest one in Japan, has four scenes in clay on its first
level: 1) on the east side, Vimalakirti and Manjuśri are engaged
in a conversation;74 2) on the north is represented Gautama
Buddha passing into parinirvânâ; 3) on the west, a scene depicts
the distribution of Gautama Buddha’s relics; and 4) on the south,
Maitreya (the future Buddha) is giving a lecture. Paintings on the
exterior of the pagoda were also used for instructional purposes.
The pagoda was initially an essential part of Chinese temple
design. It stood between the main gate and the main hall, with
the assembly hall being placed behind the main hall, thus form-
ing a line of structures. However, in the Sui and Tang periods
(581–907), some temples had two pagodas and they were placed
on either side of the main hall.
The fact that the pagoda was no longer situated on the main
axis of the temple signaled its reduction in importance. The
dominant position in the temple now belonged to the main hall.
Robert Fisher has called this “a victory for Chinese secularism,” 75
because the design of the main hall was based on the design of
an imperial throne hall rather than on the design of any religious
structure. The removal of the pagoda from the main axis of
the temple, combined with the rise of Pure Land and Ch’an
118 BUDDHISM
As you ponder this first poem, recall that the Chinese have for
millennia read the configuration of tea leaves in a cup as a means
of divining the future.
What does this third poem say to you? It was written at the end
of a year of traveling. Although the passage of time is once again
indicated, the author seems at ease with this now; indeed, he
appears quite content with his life of impermanence. Bâsho died
in his fiftieth year but his contributions to world poetry and to
the expression of Buddhist ideas endure.
120 BUDDHISM
ZEN ART
Shin’ichi Hisamatsu (1889–1980), a noted Zen Master, authored
a book translated into English as Zen and the Fine Arts.78 The
book includes many examples of what Dr. Hisamatsu identifies
as Zen art as well as his rendering of the philosophical basis
behind Zen art. He enumerates seven characteristics of the Zen
aesthetic: 1) Asymmetry, 2) Simplicity, 3) Austere Sublimity or
Lofty Dryness, 4) Naturalness, 5) Subtle Profundity or Deep
Reserve, 6) Freedom from Attachment, and 7) Tranquility.
Some of these characteristics echo D.T. Suzuki’s comments on
the tea ceremony (see page 116). Perhaps by examining each of
Holidays
NEW YEAR
Every country in the world celebrates the New Year, and Buddhist
countries are no exception. Many countries observe the New Year
with a mixture of secular and religious rituals and Buddhist
countries do too.
The year 2000 on the Gregorian calendar roughly coincided
with the year 2543 B.E. (Buddhist Era). The date of the Buddhist
New Year varies from country to country and according to the
type of Buddhism practiced. Chinese, Koreans, and Vietnamese
celebrate in late January or early February according to the lunar
calendar, while the Tibetans usually celebrate about one month
later. All of these are Mahâyâna Buddhist nations.
Holidays 129
In Theravâda nations (Thailand, Myanmar, Sri Lanka,
Cambodia, and Laos) the New Year festival occurs in mid-April.
The exact date depends upon the first full moon in April. In
Thailand, the date is fixed on April 13.
In general, Asians view the New Year as the most significant
cultural celebration of the year. In Asian communities, New Year
is equated with family reunions, completing business transac-
tions, ending feuds, making amends, refurbishing wardrobes,
honoring ancestors, and cleaning house.
Songkran
The Thai New Year is called Songkran. Buddhist images in
homes and in the temple are cleansed with jasmine-scented
water on the first official day of the New Year. Throughout the
world, the New Year is commonly associated with some sort of
cleaning ritual.
In addition to cleansing, water is also used for veneration. As a
sign of respect, young people will sprinkle water on older people.
The family will dress in traditional Thai clothing and wear
leis of jasmine. Faces and necks will be painted with a white
paste to ward off evil. To signify the connectedness of all people,
people will tie strings to each other’s wrists accompanied by
prayers of blessing. The strings are to be worn until they fall off
on their own.
that are associated with a given area. We begin with two East
Asian festivals (Obon and the Hungry Ghost Festival). After
discussing the Festival of the Tooth in Sri Lanka, we move
on to two Vajrayâna festivals (the Tibetan feast of Tara and
Padmasambhava Day in Bhutan). We will conclude this chapter
with a look at a special Japanese Buddhist ritual known as the
Sennichi Kaihôgyô.
OBON 85
Ancestor worship is common in East Asia. It is not surprising,
then, that Ulambana or Ancestors’ Day is more popular in
At the festival, the ghosts find all kinds of foods prepared for
them. Joss paper money will be burned, so they can take it
back with them to provide for their needs in the underworld.
They are entertained with dances, opera, parades and floats,
singing, puppet shows, acrobatics, poetry and painting, and
theater troupes.
The festivities come to an end when a Taoist monk dressed up
as Zhong Kui begins his dance. Zhong Kui is the Chinese ghost
buster. He performs a Taoist dance designed to chase off ghosts
who are hesitant to go back to the world of darkness. As the
dance ends, the gates of hell are closed for another year.
FEAST OF TARA89
Tara is a Tibetan Buddhist bodhisattva and the national
goddess of Tibet. (Bodhisattvas are treated as deities in Tibet.)
Holidays 137
Her feast day falls in summer, in late July or early August on the
Western calendar.
Tara is called the “Mother of All Buddhas” because buddhas
are born of the wisdom that she represents. She is believed to be
able to eliminate the eight fears that, according to Vajrayâna
Buddhism, cloud our judgment and keep us from seeing the
light of truth. Buddhists believe that the mind is the source of
much suffering. Once purified, however, it reflects reality like a
pond of still, clear water reflects images—without distortion.
There are two stories regarding Tara’s origins. One begins with
another bodhisattva who had been working for a long time to
guide beings toward Awakening. He had helped hundreds of
thousands, but when he realized how many more were still
suffering in the cycle of births and deaths, he began to cry. Tara
sprang forth from his tears of compassion, saying, “Don’t
worry—I will help you.”
The other story tells about one of Tara’s previous births as a
human being. She was praying as two monks passed her on the
road. One monk said to the other that she showed so much
devotion that she would probably be reborn as a man. (The
belief at the time was that only men could attain Awakening.)
Tara overheard the remark and replied that there is no essential
difference between male and female. She then vowed to work
perpetually for the benefit of all beings in the body of a woman,
no matter how many times she was reborn.
Tara was one of the first female deities in Buddhism. Today,
male and female deities are paired in Tibetan Buddhism, just
as they are in Hinduism. However, the symbolism of male and
female is reversed in the two religions. In Hinduism, the
female deity is the active partner (compassion), while the male
is more contemplative (wisdom). In Tibetan Buddhism, it is
the female partner who is quiescient wisdom itself, while male
deities symbolize active compassion. Tara is portrayed with
green skin, clothed in silken garments and jeweled ornaments.
Her right hand gestures supreme generosity, while her left
hand near her heart indicates the bestowing of refuge. She is
138 BUDDHISM
PADMASAMBHAVA HONORED
IN BHUTAN’S FESTIVALS 90
The Kingdom of Bhutan lies in the heart of the Himalaya
Mountains. Along with Tibet and Mongolia, it comprises the
traditional stronghold of Vajrayâna Buddhism, also known as
“Tibetan Buddhism.” With Mongolia and Tibet currently under
Chinese rule, Bhutan is the only surviving nation in the world
to have Vajrayâna Buddhism as its official religion.
Padmasambhava (“lotus-born”), a wonder-working teacher
who hailed from northern India, introduced Vajrayâna Buddhism
to the entire Himalayan region. Many of Bhutan’s festivals
include dramatized scenes from his life.
Legend says that Padmasambhava made the trip to Bhutan on
the back of a flying tigress. The pilgrimage centers of Bhutan tell
the story of his visit. At Taktsang, he is said to have conquered
the demon spirits that were standing in the way of the spread of
Buddhism. In Bumthang, a temple was built on the spot where
Padmasambhava’s fingerprints and footprints appeared etched
into solid rock. Throughout Bhutan, stûpas line the roadsides
commemorating places where Padmasambhava stopped to
meditate. The people of Bhutan live where Padmasambhava
walked. To them, he is the “second Buddha.”
to the well, chanting prayers and verses from a sutra. They are
not allowed to aid or assist him in any way. As the nine days go
by, the relatively short trip to the well takes longer and longer for
the monk to complete. However, the monk also attracts more
onlookers as the days go by who urge him along with their own
prayers and chants.
After the successful completion of the dôiri, the following
spring finds the monk completing another one-hundred-day
period but now with a thirty-seven mile hike that takes fifteen
hours each day to complete. For the seventh and last year of
the Sennichi Kaihôgyô, the monk undertakes a fifty-two mile
walk through Kyoto called the ômawari. The ômawari involves
frequent devotions and again allows him to share his accumu-
lated merit with others. This route requires eighteen hours
to complete, so the monk gets very little sleep for this one-
hundred-day period. On the last one-hundred-day period, the
monk returns to the short route and the ritual is completed.
9
Memories
Dôgen 92 (1200–1253)
Dôgen was mentioned when discussing Zen Buddhism in Japan
and the development of the Sôto sect was attributed to his
work. Dôgen was born in Kyoto in 1200 to an aristocratic
family. His father was a high-ranking minister in the Japanese
government.
Dôgen was considered a precocious child with a quick intellect
that allowed him, so the story goes, to read Chinese poetry at
four years of age and a Chinese Buddhist treatise at nine.93
However, his father died when Dôgen was two years old, and his
mother’s death when he was seven rendered him an orphan. It
may be that these events awakened in him a sense of his own
finitude that precipitated the events of his adult life.
At thirteen, Dôgen became a monk in the Tendai sect on
Mount Hiei right outside Kyoto. After about a year of study,
Dôgen started having problems with his practice. In his own
words, his overriding question was, “If all beings possess buddha
nature, then why is it that one must strive after realizing such in
Awakening?” 94 A theist might frame Dôgen’s question in this way:
“If God is all-loving, all-forgiving, and will act for my salvation,
why is it necessary for me to work out my own salvation?” 95
Dôgen asked his teacher for an answer to his question, but he
was not satisfied with the answer he received. He decided to
leave Mount Hiei and look for another teacher. (It is interesting
Memories 143
to note that when Siddhartha Gautama had questions that could
not be answered to his satisfaction by those around him, he too
went searching for someone who could provide a better answer.)
Dôgen was referred to Eisai, the Buddhist master responsible
for establishing the Rinzai Zen sect in Japan, and he traveled to
Kennin-ji. Eisai met Dôgen and responded to his question by
saying, “All the Buddhas in the three stages of time are unaware
that they are endowed with the Buddha nature, but cats and
oxen are well aware of it indeed.” 96 This answer satisfied Dôgen
and he decided to stay and practice with Eisai. However, Eisai
died the following year.
One of Eisai’s students, Myôzen (1184–1225), succeeded Eisai
at Kennin-ji and Dôgen studied with him for the next nine years.
At twenty-three, Dôgen decided to travel to China in order to
study Zen and Myôzen accompanied him.
Once in China, Dôgen went to study at T’ien-t’ung monastery
with the Abbot Wu-chi. His practice advanced but, still not
satisfied, he decided to travel around China looking for the right
teacher. Meanwhile, Wu-chi died and his successor, Ju-ching
(1163–1228), had a reputation as an excellent teacher. Dôgen
returned to T’ien-t’ung for a last attempt to find the right
teacher before returning to Japan.
This was a fortunate decision as Ju-ching turned out to be the
perfect teacher for him. Ju-ching worked tirelessly at his zazen,
inspiring Dôgen to intensify his practice. Finally, Dôgen experi-
enced Awakening:
took control of Tibet and moved many of its own citizens there,
and there are now more ethnic Chinese living in Tibet than ethnic
Tibetans. What was once the most overtly Buddhist country in
the world became one where religious practice was curtailed,
monks and nuns were defrocked, and temples were destroyed or
abandoned. While the degree of religious oppression has been
slightly reduced, the country of Tibet is but a shell of its former
Buddhist self.
Fortunately, the Dalai Lama escaped into neighboring India,
where Dharamsala serves as his residence and as a center for
Tibetan Buddhism. The Dalai Lama and the other Tibetan exiles
continue to hope that they will be able to return to Tibet some-
day. In the meantime, one cannot help but admire the way
in which they have managed their exile. They have garnered
political support for their cause, built Buddhist educational
institutions, and taken a very proactive stance toward preserv-
ing Tibetan culture in exile.
While not condoning the Chinese aggression, it is safe to say
that Tibetan Buddhism would not have the global presence it
now enjoys had not the tradition been forced to adapt to this new
situation. The personal popularity of the Dalai Lama has enhanced
the status of Tibetan Buddhism in the West. Today, American
and European bookstores carry best-selling books by the Dalai
Lama and other Tibetan Buddhist teachers. In U.S. cities, one
finds Tibetan religious centers that have made not only Tibetan
Buddhism but also Tibetan Buddhist art, food, and culture accessi-
ble to a non-Tibetan audience. The Dalai Lama has won a Nobel
Peace Prize; his public talks in cities like New York and Los Angeles
sell out; in short, he has become a cult figure for many Westerners,
both Buddhist and non-Buddhist, who appreciate the personal
embodiment of his teachings on love and kindness.
Dipa Ma 99 (1911–1989)
Nani Bala Barua was born near Chittagong, in present-day
Pakistan, in 1911. From early in her life, she was interested in
Buddhist rituals:
Memories 147
Contrary to the custom of keeping small children away
from monks, her parents allowed Nani to offer food, wash
the monks’ feet, and sit with them while they ate. Instead of
pretend-cooking like most little girls her age, Nani seemed
solely interested in creating miniature altars and offering
flowers to the Buddha.100
experience that she came later to describe in this way: “My out-
look has changed greatly. Before I was too attached to everything.
I was possessive. I wanted things. But now it feels like I’m
floating, detached; I am here, but I don’t want things. I don’t
want to possess anything. I’m living—that’s all. That’s enough.” 101
She also became quite adept at supernormal powers (siddhis).
Over time, her fame in Myanmar spread. Even after she moved
to Calcutta, India, she continued to attract students, particu-
larly middle-aged women like herself. She believed that women
practitioners actually had an advantage over men. She told her
female students: “You can go more quickly and deeper in the
practice than men because your minds are softer . . . Women’s
tendency to be more emotional is not a hindrance to practice.” 102
Her discipline was strict. She expected her followers to
emulate her own lifestyle of little sleep, following the five
precepts, and meditating several hours a day. They had to report
their progress to her twice a week.103 Despite this forcefulness
in her practice and her expectations, her strength came from
her loving-kindness (metta):
MASTER YUNMEN
Master Yunmen (864–949) was an esteemed Ch’an Master. Urs App’s
book (Master Yunmen) includes his biography and a section describing
his teachings. Here are some of Yunmen’s words:
Every person originally has the radiant light—yet when it is looked
at, it is not seen: dark and obscure. (Section 143)
As long as the light has not yet broken through, there are two
kinds of disease: 1. The first is seeing oneself facing objects and
being left in the dark about everything. 2. The second consists in
having been able to pierce through to the emptiness of all separate
entities (dharmas)—yet there still is something that in a hidden
way is like an object.
[Views about] the body of the teaching also exhibit two kinds
of disease: 1. Having been able to reach the body of the Buddhist
teaching, one still has subjective views and is at the margin of that
teaching because one has not gotten rid of one’s attachments to it.
2. Even though one has managed to penetrate through to the body
of the Buddhist teaching, one is still unable to let go of it.
But, if one examines this [teaching] thoroughly, it’s stone-dead.
That’s also a disease! (Section 193)
Someone asked, “What is the fundamental teaching?”
Master Yunmen said, “No question, no answer.” (Section 30)
Whether you are an innocent beginner or seasoned adept, you
must show some spirit! Don’t vainly memorize [other people’s]
sayings: a little bit of reality is better than a lot of illusions.
[Otherwise,] you’ll just go on deceiving yourself.
What is the matter with you? Come forward [and tell me]!
(Section 61)
On May 10, 949, Master Yunmen died. In the seventeenth year
after his death, a local magistrate had a dream that Yunmen’s tomb
(he was not cremated) was to be opened. This was done, and his body
was found not to have deteriorated but rather, “the eyes were half open
and glistened like pearls, the teeth sparkled like snow, and a mystical
glow filled the whole room.” (30) Subsequently, his mummified body
was honored at the capital for a month and installed back in the
Yunmen monastery only to disappear in the mid-1970s during the
Cultural Revolution in China.
Memories 153
“All world religions grapple with these questions, but in my
case, due to fortunate karmic circumstances, Shin Buddhism
provides the answers that are illuminating, challenging, and
constantly evolving.” 111
In the Epilogue of his book, River of Fire, River of Water,
Taitetsu Unno provides the answers to his three questions:
POSTSCRIPT
These glimpses are only a few of the many such accounts in
print. More importantly, the stories of faith that are written
in the hearts of Buddhist believers are as numerous as the
stars themselves. Taitetsu Unno’s story illustrates what Zen
Buddhism teaches, namely, that one needs to write one’s own
story without a “dependence on words and letters.”
10
Buddhism in
the World Today
Thailand
Thailand is a stronghold of Theravâda Buddhism, and the
home of two of the more prominent Theravâda voices of the
twentieth century. One of these belonged to Buddhadâsa
Bhikku (1906–1993). Buddhadâsa Bhikku was ordained a
monk at twenty years of age. He studied in Bangkok, then
established the Suan Mokkhabalarama (The Grove of the Power
of Liberation) in an abandoned temple near his hometown of
Purn Riang. His approach to Buddhism was that one couldn’t
divorce personal change from social change. The forces that
impinge upon us and create dukkha are the same for both, and
it is only through seeing the interdependence of all things
through study and practice that each individual and his or her
society will reach emancipation.
Sulak Sivaraksa (b. 1933) was a student of Buddhadâsa Bhikku.
He is a Thai Buddhist who actively seeks to apply Buddhist
ethics to the socio-economic challenges in his home country
and around the world. He is the cofounder of the International
Network of Engaged Buddhists. He has written numerous
books in Thai and English, including Seeds of Peace and A
Buddhist Vision for Renewing Society.
Vietnam
From Vietnam has come one of the most famous Buddhists of
today, Thich Nhat Hanh. Hanh entered a Vietnamese Thien
Buddhist temple at the age of seventeen. Through his traditional
Buddhism in the World Today 157
Buddhist study and subsequent formal education in Vietnam
and in the West, he came to see the need for a Buddhist response
to the Vietnam War. He founded the “Order of Interbeing”
in 1965. Due to his determination to speak out against both
sides of the Vietnam conflict, he has remained an exile from
his homeland to this day.
Hanh lives in a monastic community in southwestern France
where he writes, teaches, gardens, and works to help refugees
around the world.113 Thay (“teacher”), as Hanh is known to his
students, was nominated for the Nobel Peace Prize in 1967 by
a former recipient of the same prize, Martin Luther King, Jr.
Hanh’s thought, as traced through his many books, speaking
engagements, and workshops, has focused on central Buddhist
notions such as the nonduality of all aspects of reality, compas-
sion for all sentient beings, and so forth, but perhaps he is best
known for his emphasis on cultivating mindfulness. Ultimately,
mindfulness will lead to Awakening, but even long prior to that
momentous event, he believes, all persons can benefit from
practicing mindfulness in everyday life. Hanh is an important
source of inspiration for today’s engaged Buddhist movement.
Tibetan Buddhism
We have already spoken about the towering figure of the Dalai
Lama, whose spiritual message and influence rise above the
world’s troubles like the Himalaya Mountains themselves. It is
ironic that the tragic fate of Tibet at the hand of the People’s
Republic of China was the operative factor in bringing the
Dalai Lama and his message to the world. Ironic and tragic, yet
strangely beautiful, the crushing blow that sought to destroy this
ancient tradition actually accomplished nothing more than to
break open its parochial shell and release the life within to go forth
into the world. It unleashed not only the voice of this one
“simple monk” (as the Dalai Lama refers to himself) but the voices
of many other Tibetan Buddhist writers, musicians, and artists.
It also unleashed a powerful and still-expanding application of
Buddhist teaching to global politics and global economics.
158 BUDDHISM
WESTERN BUDDHISM
In the West, as well, the Internet has superseded cassette tapes
and pamphlets as a conveyor of the Buddhist message. The rapid
expansion of publishers of books on Buddhism has placed
books by the Dalai Lama, Sylvia Boorstein, Jack Kornfield,
and Thich Nhat Hanh, to name only a very few, on numerous
American bookshelves. Although self-identified Buddhists
still constitute only a small percentage of the American public,
this has all happened remarkably fast when we consider how
Buddhism arrived in the West.
Buddhist Ecumenism
Part of the solution to these emergent challenges is the advent of
Buddhist ecumenism. In Asia, where Buddhism was atomized
into schools and countries, pan-Buddhist unifying efforts were
rare. However, in the West, where many types of Buddhism are
found together in a single country, there is an opportunity to
Buddhism in the World Today 165
think collectively and learn from one another. This might well
hold the key to the concern about the split between the ethnic
and converted Buddhist communities. There have been several
significant meetings over the last ten years where participants
worked toward reaching agreements on the common concerns
of all Western Buddhists, and this bodes well for the future
evolution of Buddhism.
Interreligious Dialogue
For more than forty years, Christians and Buddhists have formally
come together to engage in spirited discussions about their
respective beliefs and possible common ground. Through such
interlocutors as Thomas Merton, D.T. Suzuki, Keiji Nishitani,
John Cobb, and Masao Abe, this ongoing dialogue (which
includes Jews and Muslims as well) provides a positive, new
source for Buddhist globalization.
In Asia
Changes in the structure of Buddhism are occurring in Asia as
well but at a slower pace. In the West, Buddhism is undergoing
large-scale changes with very little traditional underpinning. In
Asia, a thicket of traditional underpinning provides greater
Buddhism in the World Today 167
stability than Buddhism enjoys in the Western context, but it
also puts the brakes on change. Perhaps this will allow Asian
Buddhism to evolve less painfully and with fewer regrets.
Certainly the large amount of Western experimentation provides
Asians with a lot of raw data that they can use to formulate their
own decisions about the future direction of Buddhism. It will be
fascinating to watch what happens.
CHRONOLOGY & TIMELINE
563 B.C.E.
Gautama Buddha is born in
Lumbinî (present-day Nepal) 641
Songtsen Gampo
480 introduces Buddhism
Gautama Buddha passes into to Tibet
parinirvâņâ; first Buddhist council
convenes at Rajagraha, India
168
CHRONOLOGY & TIMELINE
1391
First Dalai Lama, Gendün Drubpa,
born (title given posthumously)
1578
Institution of Dalai Lama
formally established when
Sönam Gyatso receives title
from Mongol ruler Altan Khan
1300
1300 1900
1900 2000
2000
1893 1966–1976
World Parliament Cultural Revolution in China;
of Religions meets temples, monasteries, and
in Chicago, Illinois libraries destroyed in Tibet
and China
1950
1935 World Fellowship of
Fourteenth Dalai Lama, Buddhists is founded
Tenzin Gyatso, born in Colombo, Sri Lanka
169
CHRONOLOGY
170
CHRONOLOGY
171
NOTES
172
NOTES
32 Jean Smith, editor, Radiant Mind: (Berkeley, Calif.: University of California
Essential Buddhist Teachings and Texts, Press, 1982), 9.
(New York: Riverhead, 1999), 51–52. 51 Leslie Alldritt, “Masao Abe and Paul
33 Richard DeMartino, “On Zen Commu- Tillich: A Dialogue Toward Love,” in
nication,” Communication 8, no. 1 Donald Mitchell (ed.), Masao Abe: A
(1983), as quoted in Urs App, Master Zen Life of Dialogue, (Boston: Tuttle,
Yunmen, (New York: Kodansha, 1994), 1998), 238.
53. 52 Sogyal Rinpoche is the author of a
34 App, Master Yunmen, 54. popular text on The Tibetan Book of the
35 Adapted from Mumonkan case 6. Dead called The Tibetan Book of Living
and Dying.
36 The “Three Treasures” are the Buddha,
the dharma (Buddhist teaching), and 53 Robert Thurman, translator, The
the sangha (Buddhist community). Tibetan Book of the Dead, (New York:
37 Tantric Buddhism is based on esoteric Bantam, 1994), 42.
texts called tantras. It makes use of 54 Ibid., 45.
diagrams called mandalas and magical
formulas known as mantras. Whereas
other forms of Buddhism view the CHAPTER 5: Worship
passions as a hindrance to liberation, 55 http://www.cloudsinwater.org/
Tantric Buddhism attempts to harness home.htm.
and use the energy of the passions for 56 http://www.cloudsinwater.org/medita-
the purpose of attaining nirvana. tion.htm.
38 de Bary, The Buddhist Tradition in 57 Ibid.
India, China, and Japan, 331.
39 The shogun was technically the heredi-
tary commander-in-chief of the Japanese CHAPTER 6:
army, but he actually functioned as the Growing Up Buddhist
ruler of the nation.
58 U Kin Maung, “A Buddhist Family in
40 As quoted in de Bary, The Buddhist Burma,” http://web.ukonline.co.uk/
Tradition in India, China, and Japan, buddhism/kmaung.htm.
371.
59 Ibid., 1.
41 John Powers, Introduction to Tibetan
60 Ibid., 2.
Buddhism, (Ithaca, N.Y.: Snow Lion,
1995), 219. 61 Louis Frédéric, Buddhism Flammarion
42 Ibid., 223. Iconographic Guides, 186.
173
NOTES
68 This account is largely taken from Billy 82 Ibid., 33–34.
Hammond, “Japanese Buddhist 83 As quoted in Masao Abe, Zen and
Funeral Customs,” http://tanutech. Western Thought, 23–24.
com/japan/jfunerals.html, 1. This use
of paper money seems an influence of 84 Hisamatsu, 35.
Chinese spirituality where paper
money (and other paper objects) are CHAPTER 8: Holidays
ritually burned to help those in the
afterlife. The imagery of crossing a lake 85 Much of the material in this section is
to enter hell obviously evokes the reprinted from “Japan’s Obon Festival
Greek myth where Charon ferries the Reunites Families” (The Brookings
dead across the river Styx that encircles Register, July 11, 2002, A7) by Ann
Hades. Marie Bahr, with the author’s and
69 Ibid., 1. publisher’s permission.
86 Pipob Udomittipong, “Thailand’s
Ecology Monks,” in Stephanie Kaza,
CHAPTER 7: Kenneth Kraft (eds.), Dharma Rain:
Cultural Expressions Sources of Buddhist Environmentalism,
(Boston: Shambala, 2000), 193.
70 A.L. Sadler, Cha-no-yu: The Japanese
Tea Ceremony, (Rutland, Vt.: Charles 87 Susan Darlington, “Tree Ordination in
Tuttle, 1962), 1. Thailand,” Ibid., 198–205.
71 D.T. Suzuki, Zen and Japanese Culture. 88 This section is a slightly abridged version
Princeton, N.J.: Princeton University of “Chinese Ghost Festival Empties
Press, 1959), 273ff. Underworld for a Month” by Ann Marie
Bahr (The Brookings Register, August 7,
72 Ibid., 248. 2003, A6). It is reprinted here with the
73 Robert Fisher, Buddhist Art and permission of the author and publisher.
Architecture, (London: Thames and 89 The information in this section is derived
Hudson, 1993), 98. from “Tibetans Honor Fearless Female
74 Vimalakirti is a lay Buddhist, a house- Bodhisattva” by Ann Marie Bahr (The
holder who demonstrates greater Brookings Register, July 31, 2003), A6.
wisdom than Manjuśri. Manjuśri 90 The information on Padmasambhava
plays various roles in Buddhism, Day is derived from “Bhutan Honors
but here he serves as a symbol of the ‘Second Buddha’” by Ann Marie
Theravâda wisdom. The artists Bahr (The Brookings Register, June 21,
wish to convey the Mahâyâna belief 2001, A7).
that laypersons are as capable of
attaining nirvana in this lifetime 91 The following account of Sennichi
as monks. Kaihôgyô is derived from the description
of this ritual in Religion in Contemporary
75 Fisher, Buddhist Art and Architecture, Japan by Ian Reader (Honolulu,
98. Hawaii: University of Hawaii Press,
76 Cf. www.uoregon.edu/~kohl/basho/ 1991), 124ff.
life.html.
77 Ibid.
CHAPTER 9: Memories
78 Shin’ichi Hisamatsu, Zen and the
92 This section is indebted to Yûhô
Fine Arts, trans. by Geshin Tokiwa,
Yokoi’s brief biography of Dôgen
(New York: Kodansha, 1971).
in his book, Zen Master Dôgen,
79 Ibid., 31. (New York: Weatherhill, 1976).
80 Ibid., 31. 93 Ibid., 27.
81 Ibid., 34. 94 Ibid., 27.
174
CH.RoW.Bud.zBM.Final.q 9/23/04 4:30 PM Page 175
NOTES
95 The phrase “work out your own salva- autobiographical account found on the
tion” comes from Philippians 2:12 in Dharma Drum Mountain Web site
the New Testament. (www.chancenter.org).
96 Ibid., 28. 106 Sheng-yen, Hoofprint of the Ox, 3.
97 Ibid., 32. 107 The Kuomintang is the political party
98 Lamas are high-ranking monks. of the Republic of China, located on
the island of Taiwan. It was formed by
99 Interested readers may read more about Sun Yat-sen, the father of the Republic
Dipa Ma in Amy Schmidt’s book, Knee of China, and led for many years by
Deep in Grace: The Extraordinary Life Chiang Kai-shek.
and Teaching of Dipa Ma, (Lake Junaluska,
N.C.: Present Perfect Books, 2002). 108 Ibid., 8.
100 Amy Schmidt, “Transformation of a 109 Taitetsu Unno, River of Fire, River of
Housewife: Dipa Ma and Her Teachings Water, (New York: Doubleday, 1998),
to Theravâda Women,” in Ellison Banks xxi, xxii.
Findly (ed.), Women’s Buddhism, 110 Ibid., xxv.
Buddhism’s Women: Tradition, Revision, 111 Ibid., xxvii.
Renewal, (Boston: Wisdom, 2000), 201.
112 Ibid., 208–209.
101 Ibid., 207.
102 Ibid., 210.
103 Ibid., 209.
CHAPTER 10:
Buddhism in the World Today
104 Ibid., 212.
113 http://www.spiritwalk.org/thich-
105 This section of the chapter is adapted
nhathanh.htm.
from Dan Stevenson’s biographical
account of Sheng-yen’s life in the 114 Mitchell, Buddhism: Introducing the
book, Hoofprint of the Ox, (New York: Buddhist Experience, 338ff.
Oxford, 2001) and Sheng-yen’s short
175
GLOSSARY
176
GLOSSARY
177
GLOSSARY
178
GLOSSARY
179
BIBLIOGRAPHY
About Buddhism
http://www.buddhism.about.com/cs/art/a./Art_Origins_p.htm.
Beck, Charlotte Joko. Nothing Special: Living Zen. San Francisco, Calif.:
HarperCollins, 1993.
Buddhist Festivals
http://www.echoedvoices.org/Apr2002/Buddhist_Festivals.html.
Chödrön, Pema. When Things Fall Apart: Heart Advice for Difficult Times.
Boston, Mass.: Shambala, 1997.
Dalai Lama, and Howard Cutler. The Art of Happiness. New York:
Riverhead Books, 1998.
180
BIBLIOGRAPHY
181
BIBLIOGRAPHY
Jones, Ken. The New Social Face of Buddhism: A Call to Action. Boston,
Mass.: Wisdom Press, 2003.
LaFleur, William. The Karma of Words: Buddhism and the Literary Arts
in Medieval Japan. Berkeley, Calif.: University of California Press, 1983.
Noss, David S. A History of the World’s Religions, 11th ed. Upper Saddle
River, N.J.: Prentice Hall, 2003.
182
BIBLIOGRAPHY
Rahula, Walpola. What the Buddha Taught. New York: Grove Press,
1959.
Rinpoche, Sogyal. The Tibetan Book of Living and Dying. San Francisco,
Calif.: Harper, 1998.
183
BIBLIOGRAPHY
Smith, Jean (ed.). Radiant Mind: Essential Buddhist Teachings and Texts.
New York: Riverhead Books, 1999.
184
BIBLIOGRAPHY
185
FURTHER READING
186
FURTHER READING
Rahula, Walpola. What the Buddha Taught. New York: Grove Press,
1959.
Smith, Jean (ed.). Radiant Mind: Essential Buddhist Teachings and Texts.
New York: Riverhead Books, 1999.
MAHÂYÂNA BUDDHISM
Ch’en, Kenneth. Buddhism in China. Princeton, N.J.: Princeton University
Press, 1972.
Gómez, Luis O. (Intro. & Trans.). The Land of Bliss: The Paradise of the
Buddha of Measureless Light. Honolulu, Hawaii: University of Hawaii
Press, 1996.
Unno, Taitetsu. River of Fire, River of Water. New York: Doubleday, 1998.
Watson, Burton (trans.). The Lotus Sutra. New York: Columbia University
Press, 1993.
THERAVÂDA BUDDHISM
Gombrich, Robert. Theravâda Buddhism: A Social History from Ancient
Benares to Modern Columbo. London: Routledge, 1988.
187
FURTHER READING
BUDDHIST ART
Fisher, Robert E. Buddhist Art and Architecture. London: Thames and
Hudson, 1993.
Hisamatsu, Shin’ichi. Zen and the Fine Arts. New York: Kodansha
International, 1971.
LaFleur, William. The Karma of Words: Buddhism and the Literary Arts
in Medieval Japan. Berkeley, Calif.: University of California Press,
1983.
Klein, Anne. Meeting the Great Bliss Queen: Buddhists, Feminists, and the
Art of the Self. Boston, Mass.: Beacon, 1995.
188
FURTHER READING
Beck, Charlotte Joko. Nothing Special: Living Zen. San Francisco, Calif.:
Harper, 1993.
CONTEMPORARY BUDDHISM
Coleman, James William. The New Buddhism: The Western Transforma-
tion of an Ancient Tradition. New York: Oxford University Press, 2001.
189
FURTHER READING
TIBETAN BUDDHISM
Chödrön, Pema. When Things Fall Apart: Heart Advice for Difficult
Times. Boston, Mass.: Shambala, 1997.
Dalai Lama, and Howard Cutler. The Art of Happiness. New York:
Riverhead Books, 1998.
Rinpoche, Sogyal. The Tibetan Book of Living and Dying. San Francisco,
Calif.: Harper, 1998.
Kraft, Kenneth (ed.). The Wheel of Engaged Buddhism: A New Way of the
Path. New York: Weatherhill, 1999.
190
WEBSITES
Buddhist Temples
http://www.japan-guide.com/e/e2058.html
Buddhist Corner
http://www.onmarkproductions.com/html/jizo1.shtml
Buddhist Texts
http://www.sacred-texts.com/bud/index.htm
191
INDEX
192
INDEX
193
INDEX
194
INDEX
195
INDEX
196
INDEX
197
INDEX
198
INDEX
199
INDEX
200
INDEX
201
INDEX
rebirth, 14–15, 16, 25, 74, 78, Sanchi, Hill of, 113, 114
101–102, 111 sangha, 12, 25, 26, 40
and birth-death-rebirth, 9, 14, 49, and councils, 40, 42
70, 83 Sangha Day (Magha Puja Day),
and Buddha, 19–20 131–132
and family, 96 sannyasin, 22
and transmigration at death, 78, Sanron school, 59
81, 83, 111 Sârnâth, 27, 89
Reeves, Keanu, 3 Sartre, Jean Paul, 125
reserve, and art, 120, 122–123 satori, 15
restrained expression (wabi), 115 Schopenhauer, Arthur, 125, 159
retreats (sesshin), 92 scriptures, 10, 39–72
reverence (kei), and tea ceremony, Seagal, Steven, 3
116 seals, and Tantrism, 71
Right Action, 10, 37–38, 65 Second Noble Truth, 27, 29–32
Right Concentration, 37, 38 Seeds of Peace (Sulak Sivaraksa),
Right Effort, 37 156
Right Intention, 36, 37 self (atman), 29, 31, 62, 78
Right Livelihood, 37–38, 65 and no-self (anatman), 74, 75–79
Right Speech, 37, 65 and T’ien-t’ai school, 51
Right View, 36, 37 True, 34, 35
Rinpoche, Sogyal, 81 Sen no Rikyu, 115, 116
Rinzai Buddhism, 57, 63, 122–123, 143 Sennichi Kaihôgyô, 132, 138–140
Risshô Kôsei-kai, 65 sensations (vedanâ), 30, 76, 77
Ritsu school, 59 Seventeen Article Constitution, 58
River of Fire, River of Water (Taitetsu sexual activity
Unno), 153 monks, 106
River of the Three Hells, 103 and Tantrism, 69, 71
rock garden, Zen, 122–123 Shâriputra, 46–47
rosary, 87 Sheng-yen, 148–150
Rôshi, Banatetsugyû, 150 Shichi-go-san festival, 97
Rule of No Rule, 123–124 Shin Buddhism, 150–151, 153
Ruler of Earth (Zhong), 135–136 Shingon Buddhism, 59, 60–61
Ryôanji, 122–123 Shinran, 62
Ryûnin, 62 Shinto, 58, 96–97, 101–102
Shôbôgenzô Zuimonki (Dôgen),
saddhu, 22 64, 144
Saichô, 52 shoes, removal of in temples, 86
Sai-no-Kawara, 100 Shômu, 90
Sakya school, 68 Shôtoku, 8, 58
Śâkyamui, 19 sickness, Buddha viewing, 21–22, 28
salvation lanterns, 135 Sikhism, 13
Salzberg, Sharon, 148 Silla kingdom, 57
Sambhota, Thonmi, 67 simplicity, and art, 120, 122
samurai warriors, 8 Sivaraksa, Sulak, 156
202
INDEX
203
INDEX
204
INDEX
205
INDEX
206
PICTURE CREDITS
Page:
6: Statistics adapted from E: © David Samuel Robbins/
www.adherents.com CORBIS
B: © Leonard de Selva/CORBIS F: (top) © Scala/Art Resource,
C: © Gilles Mermet/Art Resource, NY
NY F: (bottom) © Brian A. Vikander/
D: (top) © The Newark Museum/ CORBIS
Art Resource, NY G: © Brian A. Vikander/CORBIS
D: (bottom) © Réunion des Musées H: © Wolfgang Kaehler/CORBIS
Nationaux/Art Resource, NY
207
CONTRIBUTORS
208